[From Chapter 8 of Romano Guardini's The End of the Modern World]
. . . we must learn again that command over the world presupposes command of self. For how can men control the growing monstrousness of power when they cannot even control their own appetites?
How can they shape political or cultural decisions affecting countless others, when they are continually failing themselves?
There was a time when philosophers, historians, and poets used the word "asceticism" as an expression of "medieval hostility to life," and advocated instead a life lived in search of "experience," of immediate sensation. Today much of this has changed, at least with those whose thinking and judging stem from responsibility. At any rate, we do well to realize at last that there has never been greatness without asceticism, and what is needed today is something not only great, but ultimate: we must decide whether we are going to realize the requirements of rule in freedom or in slavery.
An ascetic is a man who has himself well in hand. To be capable of this, he must recognize the wrongs within himself and set about righting them. He must regulate his physical as well as his intellectual appetites, educate himself to hold his possessions in freedom, sacrificing the lesser for the greater. He must fight for inner health and freedom – against the machinations of advertising, the flood of loud sensationalism, against noise in all its forms. He must acquire a certain distance from things; must train himself to think independently, to resist what "they" say. Street, traffic, newspaper, radio, screen, and television all present problems of self-discipline, indeed of the most elementary self-defense – problems we hardly suspect, to say nothing of tackling. Everywhere man is capitulating to the forces of barbarism. Asceticism is the refusal to capitulate, the determination to fight them, there at the key bastion – namely, in ourselves. It means that through self-discipline and self-restraint he develops from the core outward, holding life high in honor so that it may be fruitful on the level of its deepest significance.
Thursday, June 17, 2010
Tuesday, October 13, 2009
Growth in Self-giving
[excerpt from an interview in the National Catholic Register, October 11-17, 2009 issue]
Dr. Rick Fitzgibbons has practiced psychiatry for more than 30 years. As director of the Institute for Marital Healing near Philadelphia, Fitzgibbons specializes in helping married couples heal their relationships.
His work extends beyond marital problems, however; he helps priests, religious orders and seminarians deal with the challenges of celibate life, and his patients also include singles and children.
Appointed as a consultant to the Vatican Congregation for the Clergy last December, Fitzgibbons shows a remarkable humility in spite of his accomplishments — humility apparently rooted in his own conviction that his success comes from following the teachings of the Church, particularly the writings of John Paul II on the human person, marriage and family. He spoke with Register correspondent Robert Kumpel.
What kind of work are you doing to promote traditional marriage?
We try to help couples understand that self-giving is the essence of marital love, and then we attempt to uncover their weaknesses and work to resolve them. We relate that if they want a happy marriage they need to have a healthy personality. Our approach is in the field of positive psychology, which focuses upon growth in virtues to strengthen the personality and to resolve emotional pain. Instead of just rehashing the past, we recommend the use of virtues to help people deal with their emotional conflicts.
I notice you use the term “virtue.” A lot of your writings also focus on forgiveness. Those terms are from a different lexicon than you’ll hear from most mental-health professionals.
There is a great deal of wisdom in learning the benefits of using virtues in addressing the human passions (by exercising virtues). Positive psychology is basically revisiting Western civilization’s major approaches to address character weaknesses. This is the approach we take with marital healing. If you want a healthy marriage, then work on having a healthy personality. So how does one get a healthy personality? A spouse can maintain a healthy personality by daily growth in virtues, which diminish the role of selfishness and emotional conflicts.
Unfortunately, much harm has been done to marriage over the past 40 years by mental-health professionals encouraging couples to always express their passions and to look out for No. 1. You obtain a healthy personality by learning how to control your passions. This was one of Christianity’s gifts to the world, but it has been lost by mental-health professionals who say, “Oh no! You’ve got to express your passions or you’ll be a neurotic.”
Can you comment on the role of faith in your work?
Many people have areas of intense emotional pain — of sadness, anger, mistrust and anxiety and weaknesses in confidence or selfishness from childhood, adolescence or young adult life that limit their marriages, priesthood and religious life. In John Paul II’s words, “They are prisoners of their past.” Medication and psychotherapy is insufficient in healing these deep wounds. However, as in the treatment of addictive disorders, if you bring in a spiritual component into the process, remarkable healings can occur. The mental-health field needs to recognize that the increasingly serious emotional wounds we are dealing with in our culture are so profound that without a spiritual component, recovery and healing are unlikely to occur.
Dr. Rick Fitzgibbons has practiced psychiatry for more than 30 years. As director of the Institute for Marital Healing near Philadelphia, Fitzgibbons specializes in helping married couples heal their relationships.
His work extends beyond marital problems, however; he helps priests, religious orders and seminarians deal with the challenges of celibate life, and his patients also include singles and children.
Appointed as a consultant to the Vatican Congregation for the Clergy last December, Fitzgibbons shows a remarkable humility in spite of his accomplishments — humility apparently rooted in his own conviction that his success comes from following the teachings of the Church, particularly the writings of John Paul II on the human person, marriage and family. He spoke with Register correspondent Robert Kumpel.
What kind of work are you doing to promote traditional marriage?
We try to help couples understand that self-giving is the essence of marital love, and then we attempt to uncover their weaknesses and work to resolve them. We relate that if they want a happy marriage they need to have a healthy personality. Our approach is in the field of positive psychology, which focuses upon growth in virtues to strengthen the personality and to resolve emotional pain. Instead of just rehashing the past, we recommend the use of virtues to help people deal with their emotional conflicts.
I notice you use the term “virtue.” A lot of your writings also focus on forgiveness. Those terms are from a different lexicon than you’ll hear from most mental-health professionals.
There is a great deal of wisdom in learning the benefits of using virtues in addressing the human passions (by exercising virtues). Positive psychology is basically revisiting Western civilization’s major approaches to address character weaknesses. This is the approach we take with marital healing. If you want a healthy marriage, then work on having a healthy personality. So how does one get a healthy personality? A spouse can maintain a healthy personality by daily growth in virtues, which diminish the role of selfishness and emotional conflicts.
Unfortunately, much harm has been done to marriage over the past 40 years by mental-health professionals encouraging couples to always express their passions and to look out for No. 1. You obtain a healthy personality by learning how to control your passions. This was one of Christianity’s gifts to the world, but it has been lost by mental-health professionals who say, “Oh no! You’ve got to express your passions or you’ll be a neurotic.”
Can you comment on the role of faith in your work?
Many people have areas of intense emotional pain — of sadness, anger, mistrust and anxiety and weaknesses in confidence or selfishness from childhood, adolescence or young adult life that limit their marriages, priesthood and religious life. In John Paul II’s words, “They are prisoners of their past.” Medication and psychotherapy is insufficient in healing these deep wounds. However, as in the treatment of addictive disorders, if you bring in a spiritual component into the process, remarkable healings can occur. The mental-health field needs to recognize that the increasingly serious emotional wounds we are dealing with in our culture are so profound that without a spiritual component, recovery and healing are unlikely to occur.
Wednesday, September 23, 2009
Benedict XVI on the early life of St. Anselm
Anselm's mother left earth prematurely, leaving the youth in a "period of moral dissipation." The would-be saint "neglected his studies, overwhelmed by earthly passions; he was deaf to God's call," the Pope said.
Fortunately, he continued, some time later, Anselm was attracted to the Benedictine abbey of Bec by the fame of its prior, and again "took up his studies vigorously. [...] His monastic vocation rekindled and, after careful evaluation, he entered the monastic order at the age of 27 and was ordained a priest. Ascesis and study opened new horizons for him, making him find again, at a higher level, that familiarity with God that he had had as a child."
Thus began Anselm's mission as a leader of the Church of his times; he became prior of his monastery and eventually the archbishop of Canterbury.
Fortunately, he continued, some time later, Anselm was attracted to the Benedictine abbey of Bec by the fame of its prior, and again "took up his studies vigorously. [...] His monastic vocation rekindled and, after careful evaluation, he entered the monastic order at the age of 27 and was ordained a priest. Ascesis and study opened new horizons for him, making him find again, at a higher level, that familiarity with God that he had had as a child."
Thus began Anselm's mission as a leader of the Church of his times; he became prior of his monastery and eventually the archbishop of Canterbury.
Thursday, February 19, 2009
Acedia
The Book of Job says, this life is a warfare, and in my readings I have found that human history is nothing other than the ongoing struggle in human affairs between the Light and the Darkness. And, indeed, this has been my own experience.
There is no avoiding the war; you serve the Good or its Enemy. Most men believe they can sit comfortably on the fence, deserters from the field of battle. This is often due to sloth (Latin acedia), which is spiritual laziness or torpor. Dorothy Sayers described this as "the sin which believes in nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, loves nothing, hates nothing, finds purpose in nothing, lives for nothing, and only remains alive because there is nothing it would die for."
There is no avoiding the war; you serve the Good or its Enemy. Most men believe they can sit comfortably on the fence, deserters from the field of battle. This is often due to sloth (Latin acedia), which is spiritual laziness or torpor. Dorothy Sayers described this as "the sin which believes in nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, loves nothing, hates nothing, finds purpose in nothing, lives for nothing, and only remains alive because there is nothing it would die for."
Tuesday, February 17, 2009
Askesis
With Ash Wednesday almost upon us, this seems a fitting time to launch a blog dedicated to a subject that has been on my mind for some time, the practice of asceticism. The importance of asceticism for the Christian man seems to be something like a lost secret, although it was not long ago a commonly accepted fact. There are levels of asceticism, of course, and one need not wear a hairshirt and live in the wilderness on locusts and honey to practice it. In his book, The Struggle with God, Paul Evdokimov pointed out that every Christian is called to asceticism (Latin ascesis) as one part of the spiritual life.
“Put on the armor of God, that you may be able to stand against the wiles of the devil." St. Paul exhorts all the faithful to exercise themselves in the combats of the faith and gives us an image taken from military life and from that of sports--the soldier and the athlete. The word “ascesis” comes from the Greek askesis and means exercise, effort, exploit. One can speak of the athletic ascesis when it seeks to render the body supple, obedient, resistant to every obstacle. . . Monastic tradition has given to this term a very precise meaning; it designates the interior combat necessary in order that the spiritual acquire a mastery over the material.
“Put on the armor of God, that you may be able to stand against the wiles of the devil." St. Paul exhorts all the faithful to exercise themselves in the combats of the faith and gives us an image taken from military life and from that of sports--the soldier and the athlete. The word “ascesis” comes from the Greek askesis and means exercise, effort, exploit. One can speak of the athletic ascesis when it seeks to render the body supple, obedient, resistant to every obstacle. . . Monastic tradition has given to this term a very precise meaning; it designates the interior combat necessary in order that the spiritual acquire a mastery over the material.
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